Search Results (65)

While intercultural and interfaith dialogue in education is often framed in terms of tolerance, mutual understanding, active listening, and coexistence, these approaches often remain pedagogically underdeveloped. They do not sufficiently address the interpretive processes through which individuals negotiate meaning across cultural and religious differences. This article explores Ta’wil (تأويل) as a pedagogical hermeneutic for intercultural and interfaith dialogue. Rooted in Arabic Islamic intellectual traditions, Ta’wil is reconceptualized not merely as a method of textual interpretation but as a hermeneutics of return that seeks to recover the underlying purpose, first principle, or Ḥaqiqa that gives coherence to meaning. Through conceptual analysis, the study traces the etymological, philosophical, and Qur’anic foundations of Ta’wil. It draws on classical Muslim scholars, including Al-Ghazali and Ibn Rushd, as well as the Qur’anic narrative of Moses and Al-Khiḍr. It argues that Ta’wil functions as a dialogical practice that moves beyond literalism by negotiating ambiguity and reconciling competing perspectives. How can Ta’wil be reconceptualized as a pedagogical hermeneutic for intercultural and interfaith dialogue in higher education? The article further situates Ta’wil within broader intercultural and interfaith conversations by identifying its resonance with parallel philosophical and theological traditions concerned with first principles, teleology, and the pursuit of truth. The paper advances a pedagogical model that operationalizes Ta’wil for higher education through three epistemological anchors: textual evidence, contextual teleological coherence, and intended meaning. The article proposes a pedagogical model with learning outcomes, implementation guidelines, and an assessment rubric. It concludes that Ta’wil contributes to a culturally responsible pedagogy through which educational encounters can move from the narrow paths of tension and misunderstanding toward the open terrains of deliberation, negotiated meaning, and deeper forms of understanding. Full article

Contemporary society grapples with diverse values and socio-economic structural differences. These differences extend beyond subtle contextual nuances and strategic considerations, intruding into one’s first-person account and preferences. From its first-order mooring, these divergences ascend to higher-order manifestations, expressing themselves in distinct political perspectives, cultural practices, and religious beliefs. While such differences inevitably give rise to conflicts, a deeper analysis reveals that the core of rising conflict often lies in sectarian differences. Although various conflict resolution mechanisms have been employed to settle disputes, they often fail to yield enduring results. In this regard, the paper proposes interfaith dialogue as a promising approach for conflict resolution and reconciliation. The paper argues that interfaith dialogue is neither a debate nor a negotiation, but a sustained endeavour to break down the walls of difference. Furthermore, to ensure substantive outcomes, the dialogue must be firmly grounded in philosophical foundations that are value-laden and universally acknowledged. Against this backdrop, the paper introduces the Jaina philosophical tradition, specifically the principle of ‘non-absolutism’ (anekāntavāda) and the doctrine of ‘qualified assertion’ (syādvāda), as a coherent framework for dialogical engagements. Focusing on epistemic decentring, conditional articulation, and non-violent involvement, the Jaina framework pushes interfaith dialogue beyond conflict resolution towards conflict transformation. Full article

The Eastern Mediterranean has always been a space where religious traditions, geopolitical antagonisms, and migratory waves intersect, yet existing literature treats religious diplomacy, climate geopolitics, and the securitization of migration as separate fields, leaving a significant research gap for 2015–2025. Drawing on Appleby’s notion of the “ambivalence of the sacred,” this study proposes the Eastern Mediterranean as a “religious geopolitical zone”—a space in which Islamic and Christian institutions move simultaneously, rather than sequentially, between humanitarian dialogue and securitization under accelerating climate pressure. Combining Critical Geopolitics, Copenhagen School securitization theory, and Environmental Peacebuilding, it applies geopolitical discourse analysis to texts by the Vatican, Al-Azhar, the Ecumenical Patriarchate, Diyanet, and Sant’Egidio, together with UNHCR, IOM, and IPCC data. The analysis shows that religious rhetoric functions concurrently as a securitizing “speech-act” that legitimizes exclusionary policies through cultural nationalism and a foundation for humanitarian cooperation, as evidenced by the Sant’Egidio Humanitarian Corridors and the Vatican–Al-Azhar dialogue. Climate change likewise operates simultaneously as a material multiplier of tension and as a semiotic resource that either reinforces securitization or establishes a common moral basis for interfaith environmental action. The findings offer an analytical model that enriches securitization theory, Critical Geopolitics, and the religious diplomacy literature, with implications for actors seeking to move the region toward sustainable cooperation. Full article

In recent years, the question of the environment’s future and humanity’s role in it has received considerable critical attention amid global warming. Among the many scholarly works, there appears to be a renewed consensus that fostering indigenous knowledge, practices, and spiritualities could help mitigate ecological crises. However, far too little attention has been paid to the heightened tension among Nigerian Christians that the promotion of these indigenous practices will lead or has led to the re-emergence of paganism instead of the presupposed care of nature. This fear of fostering neo-paganism has constantly hampered the integration of Nigerian indigenous spiritualities and practices to mitigate the recurrence of ecological devastation. This article addresses the question: To what extent can interfaith learning help resolve tensions between Christians and Nigerian Indigenous religious followers and promote environmental sustainability? The article explores the underlying reasons behind the tension between Nigerian Indigenous religious followers and Christians. It further discusses interfaith learning in religious education in Nigerian schools as an approach to mitigate tensions and promote environmental action. Full article

Social workers are charged with challenging social injustice and pursuing social change, particularly during divisive and conflictual times, and just as social work has often been at the forefront of conversation during these times, so too has faith and religion. In this article, two social work faculty members engage in interfaith dialogue of Christianity and Sikhism to explore social justice, moral responsibility, and community-based approaches to peacebuilding. The article highlights how each faith tradition’s theological commitments (e.g., Christian emphases on agape, liberation, and restorative justice and Sikh principles of seva (selfless service), sarbat da bhala (the welfare of all) and Sant Sipahi (courageous resistance to oppression) shape distinctive yet complementary approaches to justice-oriented action. By examining the convergence and divergence between Christian and Sikh perspectives, the authors contribute to broader conversations on peacebuilding, pluralism, and ethics across diverse faith communities. Through an exploratory framework emphasizing mutual inquiry, the dialogue reveals shared values such as dignity, compassion, and the pursuit of equitable social structures, while also highlighting the unique contributions each faith brings to contemporary social justice movements and social work practice. Finally, the article demonstrates how interfaith engagement can expand practitioners’ understanding of justice by offering alternative moral languages, practices, and modes of activism. Thus, it identifies the potential of interfaith partnerships for addressing systemic inequities and conflict, countering religious polarization, and cultivating sustainable models of peace grounded in solidarity. Full article

This paper argues that English translations of the Qur’ān play a pivotal role in shaping interfaith dialogue, either fostering mutual understanding or reinforcing religious division, depending on the translator’s ideological stance. While interreligious relations have historically been marred by conflict, the 1893 Parliament of the World’s Religions marked a turning point toward more inclusive and dialogical engagement. In this context, translating the Qur’ān emerged as a crucial medium through which Islamic teachings could be made accessible to non-Muslim audiences. Several scholars, including Kidwai and Elmarsafy, have explored the Orientalist framing of Qur’ān translation; however, few researchers have examined how modern renderings consciously reposition the text as a site of interfaith ethics. This study critically examines whether George Sale’s influential translation of the Qur’ān—reprinted nearly 200 times—contributes to or hinders interfaith dialogue between Muslims and Christians. It compares Sale’s Qur’ān rendition into English with five contemporary translations. The paper analyzes the translations of five Qur’ānic verses promoting coexistence, with particular attention to key terms such as إِكْرَاهَ ikrah (compulsion), الدِّينِ ad-dīn (religion), تَّقْوَىٰ taqwā (piety), and مُسْلِمُونَ muslimūn (submitters). Guided by Munday’s theory of ideology in translation, the analysis demonstrates that Sale’s rendering adopts a distinctly polemical tone intended to assert Christian superiority. The findings indicate a clear shift from polemical to dialogical translation strategies. Sale’s Orientalist approach—evident in his footnote on Q.4:157, where he characterizes Muslim exegesis as intellectually deficient—ultimately constrains meaningful interfaith engagement. In contrast, Khattab employs an inclusive and ethically grounded approach that actively fosters interreligious dialogue. By positioning Qur’ān translation at the intersection of theology, linguistics, and interfaith relations, this paper demonstrates that translation choices hold significant power: they can either bridge divides or exacerbate tensions between religious communities. Full article

This paper investigates women’s movements in German-speaking Europe that operate at the intersection of academic theology and activism, challenging the assumption that gender parity within theological institutions has been achieved. Despite broader European progress toward gender equality, theological faculties continue to exhibit structural disparities, including women’s underrepresentation in senior positions and persistent obstacles such as the “leaky pipeline,” the “glass ceiling,” and restrictive ecclesial procedures like the Nihil Obstat. These dynamics intensify the vulnerability of women theologians, particularly those advocating for gender justice within Church structures that do not consistently recognize women as full participants. The study also highlights the vulnerability experienced by women theologians who advocate for gender equality within ecclesial institutions that do not consistently recognize women as full participants. Interdisciplinary dialogue between theology and the social sciences is often met with suspicion, as religion is frequently portrayed as a source of division rather than a catalyst for transformation. Moreover, extremist and fundamentalist movements instrumentalize gender issues, polarizing European societies and suppressing interfaith initiatives that promote justice, care, and cooperation. The paper argues for transversal, intersectional, and inclusive approaches that bridge academic and activist networks. By fostering collaboration, critical reflection, and shared praxis, these movements reimagine the role of women in both Church and society, offering transformative models grounded in justice, dignity, and equality. Full article

Today’s world is a pluralistic society. This is evident in the multiplicity of cultures and religions, which should ordinarily have practiced mutual respect through interfaith and ecumenical dialogues, compromises, communal and peaceful transformation, with recognition of basic rights of all communities. Unfortunately, this is not always the case, particularly in Nigeria, dominated by three major religions: African Traditional Religions (ATR), Christianity, and Islam. These three, we must acknowledge, sometimes not only misunderstood other faiths, but scandalously eyed them with hostile suspicions and tragic distinction that we are the children of light and everyone else the child of darkness, breeding conflicts and violence. This article, using literary and theological analysis, addresses those issues that promote interreligious and ecumenical dialogue as recipes for overcoming conflicts and reinforcing positive and integral human transformation and development in communities. Full article

This article explores how interfaith dialogue, especially involving non-Christian views and interpretations of Jesus, has transformed contemporary understandings of Christology. It also contends how and why such challenges and developments can further reform and expand what is meant by the Church and salvation (ecclesiology and soteriology). To do so, it first highlights three perspectives towards the other that seem most promising for any robust interfaith Christology and why turning to non-Christians for views of Christ can be spiritually and theologically helpful, if not cathartic. To highlight this idea, it then examines some representative Jewish, Muslim, and Buddhist interpretations or critiques of Christology. In doing so, the article ambitiously contends that one main aim of transforming Christology is to transform the Church. Thus, the transformation of Christology through interfaith dialogue will also transform the Church because it will transform how Christians perceive and respond to what is salvific in other faiths and revelations. Advocating for a more expansive Christology, therefore, coincides with developing a more expansive ecclesiology and soteriology. Full article

This paper examines the philosophy and practice of interfaith dialogue (IFD) developed by Daisaku Ikeda (1928–2023), a prominent religious leader and peace philosopher. It explores how his dialogical approach can contribute to the United Nations’ Sustainable Development Goals (SDGs) and pathways to global peace. Ikeda’s dialogue is not confined to doctrinal debate or temporary reconciliation among faith communities. Rather, it is framed as a transformative process in which participants from diverse religious and civilizational traditions rebuild relationships through mutual respect and understanding, thereby contributing to personal transformation and broader societal change. Focusing on Ikeda’s core concepts—humanism, the dignity of life, and human revolution—this study first clarifies the philosophical foundations of his interfaith dialogue rooted in Nichiren Buddhism and a life-affirming worldview. It then examines major dialogues with global thinkers and leaders (e.g., Arnold J. Toynbee, Linus Pauling, Mikhail Gorbachev, and Johan Galtung) and selected institutional practices associated with Soka Gakkai International (SGI), the Institute of Oriental Philosophy (IOP), and the Ikeda Center for Peace, Learning, and Dialogue. These cases illustrate how Ikeda’s IFD functions as praxis for civilizational understanding, social cohesion, conflict transformation, and solidarity for the public good. The paper further analyzes the linkages between Ikeda’s IFD and SDG 16 (Peace, Justice and Strong Institutions), SDG 17 (Partnerships for the Goals), SDG 4 (Quality Education—especially Target 4.7 on Global Citizenship Education), and SDG 10 (Reduced Inequalities). It argues that IFD can operate as both a normative and practical resource for mitigating religious conflict, strengthening inclusion, enhancing global citizenship education and education for sustainable development (ESD), and fostering multistakeholder partnerships. The paper also reflects on the challenges of translating an approach grounded in a particular religious tradition into broader SDG governance contexts. Full article

This interdisciplinary study expands the concept of biophilia by integrating a mystical dimension—spiritual biophilia—through an in depth exploration of biophilic themes in the works of modern Jain Ācārya Śrīmad Rājcandra. This paper aims to expand the concept of biophilia by incorporating a mystical aspect—spiritual biophilia—to emphasize the holistic nurturing of both the planet and the human spirit, promoting ecological ethics in the form of understanding a human spiritual connection to nature in contemporary society. By combining insights from ecology, mysticism, and Jain philosophy, this research aims to foster a deeper appreciation of nature’s inherent value and promote ecological ethics. Śrīmad’s writings and mystical insights provide valuable perspectives on how spiritual experiences can deepen connections to ecological preservation, foster interfaith dialogues on global environmental issues, and enrich contemporary environmental humanities through a biophilia lens. His insights support the biophilia hypothesis and its link to mystical experiences from a Jain perspective, potentially encouraging ethical stewardship and environmental care. The paper discusses key principles of biophilia and their significance to environmental ethics, focusing on mutual respect and ethical considerations for all living entities. It explores spiritual biophilia in Śrīmad Rājcandra’s writings and engages with traditional texts from his lineage that align with the biophilia hypothesis, advocating for sustainable living and environmental stewardship. By integrating a Jain perspective, this study seeks to enhance the biophilia hypothesis with spiritual and moral dimensions, promoting a deeper appreciation of nature’s inherent value with broader implications for environmental education, policy, community engagement, and personal commitment to connecting with and preserving the natural world by considering the spiritual dimensions of human-nature relationships. Full article

The Inter Faith Network for the United Kingdom was founded on 9 March 1987. Until the closure of its office on 30 April 2024, followed by its formal dissolution on 21 January 2025, it was a significant part of the religion and belief and inter-religious relations landscape of the United Kingdom (UK). This essay aims, as soon as possible following the Network’s closure, but also in a scholarly way, to document some key aspects of its origins and development, and thus to make an initial contribution to the likely later creation of a more comprehensive and definitive historical record of the Network’s origins, development, achievements, challenges and closure on the basis of which future work in relevant scholarly fields such inter-faith studies, the sociology of religion, and political science will be able to build. For now, building on the documentary record which this essay sets out, an early preliminary identification and contextual evaluation is offered of some of the Network’s key achievements and challenges. And finally, the article aims to make an informed and contextually evaluated contribution to such practitioner and policy-related discussions that have emerged and are still emerging around the gaps that have been identified as having been left by the closure of the Network, and the desirability and viability of how aspects of its inheritance might or might not be taken forward into the future in addressing those gaps. Full article

Practical theology is the application of theological reflection to concrete human experience—how faith is interpreted and embodied within shifting social realities. In the article, I examine how Islamic practical theology was interpreted amid the extensive crisis in light of the Gaza war in post-October 7 America, connecting it to the Islamic concept of da’wa (call to Islam). As a case study, I explore the doctrine of Sheikh Yasir Qadhi, one of the most prominent clerics in the US, who emerged as part of a new generation of young American imams who burst into the Western public sphere during the post-9/11 era. The rise of social media gained him prestige and solidified his global influence, amplifying his impact on shaping contemporary Islamic discourse to millions in America and the West. Similar to Qadhi’s post-9/11 use of da’wa as a practical theology that transformed Islamophobia into a means of strengthening faith and American Muslim identity, his post-October 7 da’wa discourse is a clear case of Islamic practical theology in response to crisis. Following the October 7 events, Qadhi framed the chaotic situation in Gaza as both a spiritual and activist catalyst. His emphasis on da’wa promoted personal piety, repentance, and communal solidarity, while also urging political activism, interfaith dialogue, and advocacy for global Muslim causes. This dual strategy—spiritual renewal intertwined with socio-political mobilization—illustrates how da’wa functions as a flexible instrument of Islamic practical theology addressing individual, communal, and national concerns. By comparing Qadhi’s post-9/11 and post-October 7 discourses, the article highlights a shift from defensive apologetics shaped by Islamophobia to a more assertive public theology intertwined with political engagement. This evolution illustrates how American Muslim leadership employs a living, crisis-responsive theology to redefine faith, identity, and responsibility in moments of profound upheaval. Full article

This article examines the Qurʾānic portrayal of Jesus (ʿĪsā al-Masīḥ) and the naṣārā in comparison with Samaritan and Nazarene/Ebionite profiles, situating them within the Arabicised debatespace of Late Antiquity and early Islam. Building on recent studies of Qurʾānic Christology and interconfessional exchange as well as Macdonald’s work on Samaritan theology and Thomas’s research on Christian–Muslim polemic, the study argues that overlaps in prophetology, law-centred piety, and divine transcendence reflect shared category availability rather than genealogical dependence. Methodologically, the analysis combines close readings of Qurʾānic passages (e.g., Q 4:171; 5:72–75; 4:157) with textual variants from the Samaritan Pentateuch (SP), the Septuagint (LXX), and the Masoretic Text (MT), alongside patristic notices of Jewish–Christian groups. Evidence from Sinai Arabic MS 154, an early Christian apologetic treatise preserved at St Catherine’s Monastery, illustrates how Arabic-speaking Christians engaged Qurʾānic categories in staged dialogue. The findings clarify where conceptual overlaps (titles, law, divine unity) coexisted with decisive non-overlaps (worship, sonship, atonement), showing that the Qurʾān’s Christology participated in a common discursive field while maintaining distinct theological boundaries. On this basis, the article proposes a historically grounded “Bridge-First” model for Muslim–Christian dialogue, beginning with Qurʾān-affirmed titles for Jesus and advancing toward contested claims in sequence. Full article

(1) Background: From a post-secular perspective, the relationship between religions in the public sphere is conceived as an exchange in which religious beliefs, when formulated as rational arguments, contribute to building a shared public culture and foster a democratic transformation of interreligious relations. This article critiques this approach, highlighting its neglect of the lived experience of religion and, in particular, the situated and situational nature of processes of religious identity and religious difference formation. (2) Methods: Ethnographic observation of a performance held in a sacred art museum in Tuscany by immigrants from different religious backgrounds, four semi-structured interviews with performers, and one interview with the museum director were conducted. (3) Results: Personal and religious narratives, along with face-to-face interactions, generate dynamics of identification, differentiation, and situated identity redefinition. Interaction with the artwork, framed as a shared space, facilitates shifts in religious self and other positioning. It also reconfigures the boundaries between “us” and “them.” The artwork acts as a symbolic device that enables multiple interpretations and unexpected forms of recognition. (4) Conclusions: Relations of identification and distinction among religious identities are transformed not through abstract rational deliberation but through concrete, discursive, and performative practices. Full article